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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. Here now Arumi said: ‘Every half-moon ° I destroy the enemies.’ This he said with reference to this point. 1 The pole of an Indian cart consists of two pieces of wood, joined together in its forepart and diverging towards the axle. Hence, as Saya#a remarks, it resembles the altar in shape, being narrower in front and broader at the back, the altar measuring twenty-four cubits in front and thirty cubits at the back. At the extreme end of the pole a piece of wood is fastened on, or the pole itself is turned downwards, so as to serve as a prop or rest (popularly called ‘sipoy’ in Western India, and ‘ horse’ in English). * The havirdh4na (-manzdapa) is a temporary shed or tent erected on the sacrificial ground for the performance of the Somasacrifice, in which the two carts containing the Soma-plants are placed. These carts themselves, however, are also called havirdhana. Cf. IV, 6, 9, roseq.; III, 5, 3, 7. * Le. at the time of the new and the full moon. Schol. I KANDA, I ADHYAYA, 2 BRAHMANA, 14. 15 12, Thereupon, whilst touching the pole behind the prop, he mutters (Vag. S. I, 8b-ga): ‘To the gods thou belongest, thou the best carrying one, the most firmly joined’, the most richly filled, the most agreeable (to the gods), the best caller of the gods!’ ‘Thou art unbent, the receptacle of oblations; be thou firm, waver not!’ Thus he eulogises the cart, hoping that he may obtain the oblation from the one thus eulogised and pleased. He adds (V4g. S. I, 9 b), ‘ May thy Lord of Sacrifice not waver!’ for Lord of Sacrifice is the sacrificer, and it is for the sacrificer, therefore, that he thus prays for firmness. 13. He now ascends (the cart by the southern wheel), with the text (Vag. S. I,gc): ‘May Vishvu ascend thee!’ For Vishzu is the sacrifice; by striding (vi-kram) he obtained for the gods this all-pervading power (vikr4nti) which now belongs to them. By his first step he gained this very (earth), by the second the aérial expanse, and by the last step the sky. And this very same pervading power Vishzu, as sacrifice, by his strides obtains for him (the sacrificer). 14. He then looks (at the rice) and (addressing the cart) mutters (V4g. S. I, 9d): ‘Wide open (be 1 Sasni-tama (?‘ the most bountiful’); sasni is explained by Mahfdhara (in accordance with Yaska, Nir. V, 1) by samsn&ta, from sn, ‘to purify, cleanse,’ or from sn4 (snai), ‘to envelop, wrap round ;’ hence ‘cleanest or purest,’ or ‘most firmly secured by being tied (with thongs, &c.)’ The latter was probably the meaning connected with the word in this sacrificial formula ; though the correct derivation is no doubt from san, ‘to acquire, gain,’ and ‘to bestow’ (Roth, Nirukta notes, p. 52). In modern Indian carts the yoke is fastened on to the pole by a string. 3 Papritama, ‘ most filled with rice,’ &c. Schol. 16 SATAPATHA-BRAHMANA. thou) to the wind!’ For wind means breath; so that by this prayer he effects free scope for the air of the (sacrificer’s) breath.
252). In modern Indian carts the yoke is fastened on to the pole by a string. 3 Papritama, ‘ most filled with rice,’ &c. Schol. 16 SATAPATHA-BRAHMANA. thou) to the wind!’ For wind means breath; so that by this prayer he effects free scope for the air of the (sacrificer’s) breath. 15. With the text (V4g. S. I, 9e), ‘Repelled is the Rakshas!’ he then throws away whatever (grass, &c.) may have fallen on it. But if nothing (have fallen on it), let him merely touch it. He thereby drives away from it the evil spirits, the Rakshas, 16. He touches (the rice), with the text (Vag. S. I, 9 f), ‘Let the five take!’ for five are these fingers, and fivefold also is the sacrifice’; so that he thereby puts the sacrifice on it (the cart). 17. He then takes (the rice), with the text (Vg. S.I, 10a, b): ‘At the impulse (prasavana) of the divine Savitvz, I take thee with the arms of the Asvins, with the hands of Pfshan, thee, agreeable to Agni!’ For Savitvz is the impeller (prasavit7z) of the gods: therefore he takes this as one impelled by Savitz. ‘With the arms of the Asvins,’ he says, because the two Asvins are the Adhvaryu priests (of the gods). ‘With the hands of Pdshan,’ he says, because Pashan is distributer of portions (to the gods), who with his own hands places the food before them. The gods are the truth, and men are the untruth: thus he thereby takes (the rice) by means of the truth. 1 According to Sayama, because there are five kinds of oblations (havish-pankti) at the Soma-sacrifice. Cf. Ait. Br. II, 24, with Haug’s translation. Compare also the distinction of five different parts in the victim at animal sacrifices: Sat. Br. I, 5, 2, 163; Ait. Br. II, 14; III, 23; and the five kinds of victims, viz. man, horse, bullock, ram, and he-goat: Ath. V. XI, 2, 9; Sat. Br. I, 2, 3, 6.7; VI, 2,1, 6.18; VII, 5, 2,10; Taitt. S. IV, 2,10; AKAand. Up. II, 6, 1. I KANDA, I ADHYAYA, 2 BRAHMANA, 20. 17 18. He now announces (the oblation) to the deity (for whom it is intended). For when the Adhvaryu is about to take the oblation, all the gods draw near to him, thinking, ‘My name he will choose! my name he will choose !’ and among them who are thus gathered together, he thereby! establishes concord. 19. Another reason for which he announces (the oblation) to the deity, is this: whichever deities are chosen, they consider it as an obligation that they are bound to fulfil whatever wish he entertains whilst taking (the oblation) ; and for that reason also he announces it to the deity. After taking the oblations (to the other deities) in the same way as before?,— 20. He touches (the rice that is left), with the text (Vag. S. I, 11 a): ‘For existence (or, abundance,— I leave) thee, not for non-offering*!’ He thereby causes it to increase again. 1 Viz. by calling out the names, since, without this being done, quarrels would arise among the deities as to whom the offering might be intended for, Mahtdh.
3S. I, 11 a): ‘For existence (or, abundance,— I leave) thee, not for non-offering*!’ He thereby causes it to increase again. 1 Viz. by calling out the names, since, without this being done, quarrels would arise among the deities as to whom the offering might be intended for, Mahtdh. * Viz. as in the case of the oblation to Agni, and substituting the name of the respective deity in the formula used above (par.17), ‘Thee, agreeable to (Agni)!’ The oblations prescribed for the full-moon sacrifice are a cake on eight potsherds for Agni, and one on eleven potsherds for Agni and Soma: for each of these cakes he takes four handfuls from the cart [and throws them into the Agnihotra ladle lying on the winnowing basket which he holds with his left hand. With each of the first three handfuls of each of the two oblations he repeats the above text, whilst the fourth handful is thrown in silently. After the oblation for Agni is taken, he pours it from the ladle into the winnowing basket s0 as to lie on the southern side; and then takes out the oblation for Agni- Soma, which is afterwards poured into the basket so as to lie north of the first heap]. Katy. Sr. II, 3, 20-21 and Scholl. * Thus Mahfdhara (i.e. ‘to serve for future oblations, or as food for the priests’). Perhaps the meaning is, ‘For a (divine or human) being thee, not for the evil spirit!’ Cf. St. Petersburg Dict. s. v. bhata. (13) Cc 18 SATAPATHA-BRAHMANA. 21. He now (whilst seated on the cart) looks towards east, with the text (Vag. S. I, 11 b): ‘ May I perceive the light!’ For that cart being covered up, its eye is thereby, as it were, affected with evil. Light, moreover, represents the sacrifice, the day, the gods, and the sun; so that he thereby perceives this same (fourfold) light. 22. He then descends (from the cart), with the text (Vag. S. I, r1c): ‘ May those provided with doors stand firm on the earth!’ Those provided with doors are the houses: for the houses of the sacrificer might indeed be capable of breaking down behind the back of his Adhvaryu, when he walks forward (from the cart) with the sacrifice, and might crush his (the sacrificer’s) family. By this (text), however, he causes them to stand firmly on this earth, so that they do not break down and crush (his family) ; for this reason he says: ‘ May those provided with doors stand firm on the earth!’ He then walks forward (north of the Garhapatya fire), with the text (Vag. S. I, 11 d), ‘I move along the wide aérial realm ;’ the application of which is the same (as before; see par. 4).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. Here now Arumi said: ‘Every half-moon ° I destroy the enemies.’ This he said with reference to this point. 1 The pole of an Indian cart consists of two pieces of wood, joined together in its forepart and diverging towards the axle. Hence, as Saya#a remarks, it resembles the altar in shape, being narrower in front and broader at the back, the altar measuring twenty-four cubits in front and thirty cubits at the back. At the extreme end of the pole a piece of wood is fastened on, or the pole itself is turned downwards, so as to serve as a prop or rest (popularly called ‘sipoy’ in Western India, and ‘ horse’ in English). * The havirdh4na (-manzdapa) is a temporary shed or tent erected on the sacrificial ground for the performance of the Somasacrifice, in which the two carts containing the Soma-plants are placed. These carts themselves, however, are also called havirdhana. Cf. IV, 6, 9, roseq.; III, 5, 3, 7. * Le. at the time of the new and the full moon. Schol. I KANDA, I ADHYAYA, 2 BRAHMANA, 14. 15 12, Thereupon, whilst touching the pole behind the prop, he mutters (Vag. S. I, 8b-ga): ‘To the gods thou belongest, thou the best carrying one, the most firmly joined’, the most richly filled, the most agreeable (to the gods), the best caller of the gods!’ ‘Thou art unbent, the receptacle of oblations; be thou firm, waver not!’ Thus he eulogises the cart, hoping that he may obtain the oblation from the one thus eulogised and pleased. He adds (V4g. S. I, 9 b), ‘ May thy Lord of Sacrifice not waver!’ for Lord of Sacrifice is the sacrificer, and it is for the sacrificer, therefore, that he thus prays for firmness. 13. He now ascends (the cart by the southern wheel), with the text (Vag. S. I,gc): ‘May Vishvu ascend thee!’ For Vishzu is the sacrifice; by striding (vi-kram) he obtained for the gods this all-pervading power (vikr4nti) which now belongs to them. By his first step he gained this very (earth), by the second the aérial expanse, and by the last step the sky. And this very same pervading power Vishzu, as sacrifice, by his strides obtains for him (the sacrificer). 14. He then looks (at the rice) and (addressing the cart) mutters (V4g. S. I, 9d): ‘Wide open (be 1 Sasni-tama (?‘ the most bountiful’); sasni is explained by Mahfdhara (in accordance with Yaska, Nir. V, 1) by samsn&ta, from sn, ‘to purify, cleanse,’ or from sn4 (snai), ‘to envelop, wrap round ;’ hence ‘cleanest or purest,’ or ‘most firmly secured by being tied (with thongs, &c.)’ The latter was probably the meaning connected with the word in this sacrificial formula ; though the correct derivation is no doubt from san, ‘to acquire, gain,’ and ‘to bestow’ (Roth, Nirukta notes, p. 52). In modern Indian carts the yoke is fastened on to the pole by a string. 3 Papritama, ‘ most filled with rice,’ &c. Schol. 16 SATAPATHA-BRAHMANA. thou) to the wind!’ For wind means breath; so that by this prayer he effects free scope for the air of the (sacrificer’s) breath.
252). In modern Indian carts the yoke is fastened on to the pole by a string. 3 Papritama, ‘ most filled with rice,’ &c. Schol. 16 SATAPATHA-BRAHMANA. thou) to the wind!’ For wind means breath; so that by this prayer he effects free scope for the air of the (sacrificer’s) breath. 15. With the text (V4g. S. I, 9e), ‘Repelled is the Rakshas!’ he then throws away whatever (grass, &c.) may have fallen on it. But if nothing (have fallen on it), let him merely touch it. He thereby drives away from it the evil spirits, the Rakshas, 16. He touches (the rice), with the text (Vag. S. I, 9 f), ‘Let the five take!’ for five are these fingers, and fivefold also is the sacrifice’; so that he thereby puts the sacrifice on it (the cart). 17. He then takes (the rice), with the text (Vg. S.I, 10a, b): ‘At the impulse (prasavana) of the divine Savitvz, I take thee with the arms of the Asvins, with the hands of Pfshan, thee, agreeable to Agni!’ For Savitvz is the impeller (prasavit7z) of the gods: therefore he takes this as one impelled by Savitz. ‘With the arms of the Asvins,’ he says, because the two Asvins are the Adhvaryu priests (of the gods). ‘With the hands of Pdshan,’ he says, because Pashan is distributer of portions (to the gods), who with his own hands places the food before them. The gods are the truth, and men are the untruth: thus he thereby takes (the rice) by means of the truth. 1 According to Sayama, because there are five kinds of oblations (havish-pankti) at the Soma-sacrifice. Cf. Ait. Br. II, 24, with Haug’s translation. Compare also the distinction of five different parts in the victim at animal sacrifices: Sat. Br. I, 5, 2, 163; Ait. Br. II, 14; III, 23; and the five kinds of victims, viz. man, horse, bullock, ram, and he-goat: Ath. V. XI, 2, 9; Sat. Br. I, 2, 3, 6.7; VI, 2,1, 6.18; VII, 5, 2,10; Taitt. S. IV, 2,10; AKAand. Up. II, 6, 1. I KANDA, I ADHYAYA, 2 BRAHMANA, 20. 17 18. He now announces (the oblation) to the deity (for whom it is intended). For when the Adhvaryu is about to take the oblation, all the gods draw near to him, thinking, ‘My name he will choose! my name he will choose !’ and among them who are thus gathered together, he thereby! establishes concord. 19. Another reason for which he announces (the oblation) to the deity, is this: whichever deities are chosen, they consider it as an obligation that they are bound to fulfil whatever wish he entertains whilst taking (the oblation) ; and for that reason also he announces it to the deity. After taking the oblations (to the other deities) in the same way as before?,— 20. He touches (the rice that is left), with the text (Vag. S. I, 11 a): ‘For existence (or, abundance,— I leave) thee, not for non-offering*!’ He thereby causes it to increase again. 1 Viz. by calling out the names, since, without this being done, quarrels would arise among the deities as to whom the offering might be intended for, Mahtdh.
3S. I, 11 a): ‘For existence (or, abundance,— I leave) thee, not for non-offering*!’ He thereby causes it to increase again. 1 Viz. by calling out the names, since, without this being done, quarrels would arise among the deities as to whom the offering might be intended for, Mahtdh. * Viz. as in the case of the oblation to Agni, and substituting the name of the respective deity in the formula used above (par.17), ‘Thee, agreeable to (Agni)!’ The oblations prescribed for the full-moon sacrifice are a cake on eight potsherds for Agni, and one on eleven potsherds for Agni and Soma: for each of these cakes he takes four handfuls from the cart [and throws them into the Agnihotra ladle lying on the winnowing basket which he holds with his left hand. With each of the first three handfuls of each of the two oblations he repeats the above text, whilst the fourth handful is thrown in silently. After the oblation for Agni is taken, he pours it from the ladle into the winnowing basket s0 as to lie on the southern side; and then takes out the oblation for Agni- Soma, which is afterwards poured into the basket so as to lie north of the first heap]. Katy. Sr. II, 3, 20-21 and Scholl. * Thus Mahfdhara (i.e. ‘to serve for future oblations, or as food for the priests’). Perhaps the meaning is, ‘For a (divine or human) being thee, not for the evil spirit!’ Cf. St. Petersburg Dict. s. v. bhata. (13) Cc 18 SATAPATHA-BRAHMANA. 21. He now (whilst seated on the cart) looks towards east, with the text (Vag. S. I, 11 b): ‘ May I perceive the light!’ For that cart being covered up, its eye is thereby, as it were, affected with evil. Light, moreover, represents the sacrifice, the day, the gods, and the sun; so that he thereby perceives this same (fourfold) light. 22. He then descends (from the cart), with the text (Vag. S. I, r1c): ‘ May those provided with doors stand firm on the earth!’ Those provided with doors are the houses: for the houses of the sacrificer might indeed be capable of breaking down behind the back of his Adhvaryu, when he walks forward (from the cart) with the sacrifice, and might crush his (the sacrificer’s) family. By this (text), however, he causes them to stand firmly on this earth, so that they do not break down and crush (his family) ; for this reason he says: ‘ May those provided with doors stand firm on the earth!’ He then walks forward (north of the Garhapatya fire), with the text (Vag. S. I, 11 d), ‘I move along the wide aérial realm ;’ the application of which is the same (as before; see par. 4).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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